The Israel Museum, which houses many of the Dead Sea Scrolls in its famous "Shrine of the Book," is opening a conference this week marking 60 years since the first scroll's discovery. The issue of whether the tablet speaks of a resurrected messiah, as Knohl believes, also will be discussed.

Messianic message stirs debate

Posted: Monday, July 07, 2008

(English Translation - Vision of Gabriel - below)

Scriptural scholars are abuzz over a stone tablet that is said to bear previously unknown prophecies about a Jewish messiah who would rise from the dead in three days. But there are far more questions than answers about the tablet, which some have suggested could represent "a new Dead Sea Scroll in stone."

Do the tablet and the inked text really date back to the first century B.C., as claimed? Where did the artifact come from? Can the gaps in the text be filled in to make sense? Is the seeming reference to a coming resurrection correct, and to whom does that passage refer? Finally, what impact would a pre-Christian reference to suffering, death and resurrection have on Christian scholarship?

Such questions are being addressed this week in Jerusalem, at an international conference marking the 60th anniversary of the Dead Sea Scrolls' discovery. They're also being addressed in reports about the "Vision of Gabriel" tablet that have trickled out over the past few months.

That trickle flooded onto the front page of The New York Times on Sunday, in a story that quoted one professor as saying some Christians would "find it shocking" that Jewish scriptures prefigured Christian theology.

But Herschel Shanks, founder of the Biblical Archaeology Society and editor of the Biblical Archaeology Review, said that such a linkage really isn't surprising, let alone shocking.

"The really unique thing about Christian theology is in the life of Jesus - but in the doctrines, when I was a kid, you had little stories about the Sermon on the Mount and the people listening to this saying, 'What is this man saying? I never heard anything like this! This is different,'" Shanks told me. "Today, this view is out. There are Jewish roots to almost everything in Christian experience."

This revised view comes through loud and clear in the Dead Sea Scrolls, which chronicle the spiritual and even the sanitary practices of a Jewish sect that existed around the time of Jesus. It was the similarity to the style of the scrolls that first brought the "Vision of Gabriel" tablet to the attention of archaeologists.

How the tablet came to light
The 1-foot-wide, 3-foot-tall (30-by-90-centimeter) tablet has a checkered past: According to the tale that has been woven around the stone, it was found near Jordan's Dead Sea shore and sold by a Jordanian dealer to Israeli-Swiss collector David Jeselsohn a decade ago. A few years ago, Jeselsohn showed the stone to Ada Yardeni, an expert on ancient Semitic scripts, who consulted with another expert, Binyamin Elitzur.

Yardeni's take on the tablet, published in the Hebrew-language journal Cathedra and in the Biblical Archaeology Review, was that the text was of a style going back to the late first century B.C. or the early first century A.D. - right around the time when Jesus would be growing up.

The 87-line text was written in ink, not inscribed in the stone, and it was laid out just the way one would expect on a scroll, in two nearly even columns. "If it were written on leather (and smaller) I would say it was another Dead Sea Scroll fragment - but it isn't," Yardeni wrote.

The text appears to be a set of apocalyptic pronouncements from a personage named Gabriel - hence the name given to the text, "The Vision of Gabriel" or "Gabriel's Revelations." Biblical Archaeology Review has put the Hebrew text as well as an English translation online.

As you'll see by reading the text, there are so many gaps that it's hard to make out exactly what is being said - but even those fragments were intriguing to Israel Knohl, a Biblical scholar at the Hebrew University of Jerusalem.

Back in the year 2000, Knohl had written a book titled "The Messiah Before Jesus," contending that there was plenty of Jewish precedent for the Christian messianic story. When Knohl read the Cathedra article and looked into the tablet further, he saw new evidence for his thesis:

• He reconstructed one phrase to read, "In three days, you shall live" - which would be an eerie parallel to the Christian account of Jesus' resurrection on the third day of his entombment.
• He deduced that the phrase was addressed by Gabriel to a "prince of princes" who was slain by an evil king.
• Based on his previous research, Knohl even suggested that the text referred to a Jewish rebel leader named Simon, who was killed by Herod's army in 4 B.C.

Knohl laid out his case for interpreting Gabriel's vision last year in an essay for the Israeli newspaper Haaretz and wrote up a more scholarly analysis for April's issue of The Journal of Religion (which you can read by following the links from this Web page). He's also due to discuss the tablet this week during the Dead Sea Scrolls conference.

The resurrection-in-three-days angle was the attention-getter for Sunday's Times report. But many steps in the scientific analysis of the tablet still have to be verified, starting with the origins of the stone and the inked text.

Faith-based archaeology?
"This story has the big caveat of 'where did it come from?'" Mark Rose, online editor for Archaeology magazine, told me. "Someone knows where it came from, someone found it, someone sold it."

The field of biblical archaeology has had its share of controversies over artifacts that may or may not be genuine - most notably the ossuary of James and the "lost tomb of Jesus." Rose said the tablet would have to face the same kind of scrutiny - and could well end up in an archaeological limbo, neither verified nor debunked.

"You want to look at these stories as having to do with faith? Well, there's a lot of faith involved," he said.

Shanks, who was caught up in the earlier debate over the ossuary (a.k.a. the "Jesus box"), has faith that the tablet ultimately will prove genuine. Some of most exacting judges of antiquities have been taking a close look at the artifact - and the advance indications are that the tablet has been passing the tests so far.

"I don't think that you'll find any competent scholar who will call it a forgery," Shanks said.

What does it all mean?
Even assuming that the stone tablet (and the ink writing) are accepted as dating back to the first century B.C., scholars will likely struggle over how the scriptural fragments are pieced together. Perhaps the best way to firm up Knohl's textual interpretation is to find parallel texts elsewhere, as others have done with the Dead Sea Scrolls.

Then there's the question of what effect the "Vision of Gabriel" might have on Jewish and Christian belief.

During the troubled times into which Jesus was born, Jews yearned for the rise of a messiah who would emerge as a powerful military leader and throw out the Roman-backed regime.

"You have in Christian theology a very different kind of messiah, a messiah who's going to shed blood and atone for your sins," Shanks observed. "Where the hell did this come from, baby? Are there elements of this in Jewish messianism?"

The Dead Sea Scrolls have already shown that the idea of a suffering messiah was part of the cultural milieu back then. If the tablet's text and its three-day messianic interpretation are verified, it could shrink the theological gap between pre-Christian Judaism and early Christianity even further. But that shouldn't come as a shock, Rose said.

"Is this going to redefine the relationship between Judaism and Christianity? I don't think so," he said.

Believers might say the "Vision of Gabriel" is yet another scriptural foreshadowing of Jesus' actual death and resurrection - while skeptics might say the text provides more evidence that the gospels fit into a tradition of untrue messianic tales.

What do you think? Will the "Vision of Gabriel" become a religious bombshell? Will it fizzle out? Or will it turn out to be just one more interesting twist in the saga of scriptural scholarship?

Tablet Ignites Debate on Messiah and Resurrection

By ETHAN BRONNER

Published: July 6, 2008

JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days.

If such a messianic description really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time.

The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era in essence, a Dead Sea Scroll on stone.

It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate.

Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase.

Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day.

“Some Christians will find it shocking a challenge to the uniqueness of their theology while others will be comforted by the idea of it being a traditional part of Judaism, Mr. Boyarin said.

Given the highly charged atmosphere surrounding all Jesus-era artifacts and writings, both in the general public and in the fractured and fiercely competitive scholarly community, as well as the concern over forgery and charlatanism, it will probably be some time before the tablet’s contribution is fully assessed. It has been around 60 years since the Dead Sea Scrolls were uncovered, and they continue to generate enormous controversy regarding their authors and meaning.

The scrolls, documents found in the Qumran caves of the West Bank, contain some of the only known surviving copies of biblical writings from before the first century A.D. In addition to quoting from key books of the Bible, the scrolls describe a variety of practices and beliefs of a Jewish sect at the time of Jesus.

How representative the descriptions are and what they tell us about the era are still strongly debated. For example, a question that arises is whether the authors of the scrolls were members of a monastic sect or in fact mainstream. A conference marking 60 years since the discovery of the scrolls will begin on Sunday at the Israel Museum in Jerusalem, where the stone, and the debate over whether it speaks of a resurrected messiah, as one iconoclastic scholar believes, also will be discussed.

Oddly, the stone is not really a new discovery. It was found about a decade ago and bought from a Jordanian antiquities dealer by an Israeli-Swiss collector who kept it in his Zurich home. When an Israeli scholar examined it closely a few years ago and wrote a paper on it last year, interest began to rise. There is now a spate of scholarly articles on the stone, with several due to be published in the coming months.

“I couldn’t make much out of it when I got it, said David Jeselsohn, the owner, who is himself an expert in antiquities. I didn’t realize how significant it was until I showed it to Ada Yardeni, who specializes in Hebrew writing, a few years ago. She was overwhelmed. ‘You have got a Dead Sea Scroll on stone,’ she told me.

Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.

Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an expert on Hebrew script, especially of the era of King Herod, who died in 4 B.C. The two of them published a long analysis of the stone more than a year ago in Cathedra, a Hebrew-language quarterly devoted to the history and archaeology of Israel, and said that, based on the shape of the script and the language, the text dated from the late first century B.C.

A chemical examination by Yuval Goren, a professor of archaeology at Tel Aviv University who specializes in the verification of ancient artifacts, has been submitted to a peer-review journal. He declined to give details of his analysis until publication, but he said that he knew of no reason to doubt the stone’s authenticity.

It was in Cathedra that Israel Knohl, an iconoclastic professor of Bible studies at Hebrew University in Jerusalem, first heard of the stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriel’s Revelation, also the title of their article. Mr. Knohl posited in a book published in 2000 the idea of a suffering messiah before Jesus, using a variety of rabbinic and early apocalyptic literature as well as the Dead Sea Scrolls. But his theory did not shake the world of Christology as he had hoped, partly because he had no textual evidence from before Jesus.

When he read Gabriel’s Revelation, he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion.

Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus’ day as an important explanation of that era’s messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter could take on messianic overtones.

In Mr. Knohl’s interpretation, the specific messianic figure embodied on the stone could be a man named Simon who was slain by a commander in the Herodian army, according to the first-century historian Josephus. The writers of the stone’s passages were probably Simon’s followers, Mr. Knohl contends.

The slaying of Simon, or any case of the suffering messiah, is seen as a necessary step toward national salvation, he says, pointing to lines 19 through 21 of the tablet In three days you will know that evil will be defeated by justice and other lines that speak of blood and slaughter as pathways to justice.

To make his case about the importance of the stone, Mr. Knohl focuses especially on line 80, which begins clearly with the words L’shloshet yamin, meaning in three days. The next word of the line was deemed partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who is an expert on the language of the Bible and Talmud, says the word is hayeh, or live in the imperative. It has an unusual spelling, but it is one in keeping with the era.

Two more hard-to-read words come later, and Mr. Knohl said he believed that he had deciphered them as well, so that the line reads, In three days you shall live, I, Gabriel, command you.

To whom is the archangel speaking? The next line says Sar hasarin, or prince of princes. Since the Book of Daniel, one of the primary sources for the Gabriel text, speaks of Gabriel and of a prince of princes, Mr. Knohl contends that the stone’s writings are about the death of a leader of the Jews who will be resurrected in three days.

He says further that such a suffering messiah is very different from the traditional Jewish image of the messiah as a triumphal, powerful descendant of King David.

“This should shake our basic view of Christianity, he said as he sat in his office of the Shalom Hartman Institute in Jerusalem where he is a senior fellow in addition to being the Yehezkel Kaufman Professor of Biblical Studies at Hebrew University. Resurrection after three days becomes a motif developed before Jesus, which runs contrary to nearly all scholarship. What happens in the New Testament was adopted by Jesus and his followers based on an earlier messiah story.

Ms. Yardeni said she was impressed with the reading and considered it indeed likely that the key illegible word was hayeh, or live. Whether that means Simon is the messiah under discussion, she is less sure.

Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language and emeritus professor of Hebrew and Aramaic at the Hebrew University, said he spent a long time studying the text and considered it authentic, dating from no later than the first century B.C. His 25-page paper on the stone will be published in the coming months.

Regarding Mr. Knohl’s thesis, Mr. Bar-Asher is also respectful but cautious. There is one problem, he said. In crucial places of the text there is lack of text. I understand Knohl’s tendency to find there keys to the pre-Christian period, but in two to three crucial lines of text there are a lot of missing words.

Moshe Idel, a professor of Jewish thought at Hebrew University, said that given the way every tiny fragment from that era yielded scores of articles and books, Gabriel’s Revelation and Mr. Knohl’s analysis deserved serious attention. Here we have a real stone with a real text, he said. This is truly significant.

Mr. Knohl said that it was less important whether Simon was the messiah of the stone than the fact that it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus. He notes that in the Gospels, Jesus makes numerous predictions of his suffering and New Testament scholars say such predictions must have been written in by later followers because there was no such idea present in his day.

But there was, he said, and Gabriel’s Revelation shows it.

“His mission is that he has to be put to death by the Romans to suffer so his blood will be the sign for redemption to come, Mr. Knohl said. This is the sign of the son of Joseph. This is the conscious view of Jesus himself. This gives the Last Supper an absolutely different meaning. To shed blood is not for the sins of people but to bring redemption to Israel.

87. in(?) … eternity(?)/… \